You know, in the last day show, I felt okay about the content of what I said. But I actually always feel okay about the content of what I say. Why would I say something that I don't feel good about the content? But often or sometimes I don't feel I've sufficiently found an entry. Something common to us, something shared by us. So I felt, you know, that the entry might be that as planetary time has a structure, so also human time has a structure.

[01:09]

Yeah, and for me that's an interesting entry. But an entry with a lot of depth, actually. But I didn't feel it was sufficient for what I was speaking about. So let me try a different entry and see if it works. Okay, well let's start with, again, as I've often done now, bodily time. And let's say bodily time in Zazen. Which you're monitoring and absorbing.

[02:14]

So you're in the midst of noticing and absorbing, disappearing into through bodily time. Also bist du inmitten des Bemerkens und Absorbierens und Verschwindens in die Körperzeit. And then the bell rings. Und dann tönt die Glocke. And it's time for kin hin or service. Okay, so you stand up usually. And you bow through the Dharma door. And turn and do kin hin or turn and get in your place for doing service. So you're in a way folding bodily time into contextual time.

[03:39]

Also faltest du in gewisser Weise diese Körperzeit in die kontextuelle Zeit ein. Now, if you can feel that, maybe that's a point of entry. Und wenn du das spüren kannst, dann ist das vielleicht ein Zugang. The difference between folding within bodily time and then folding it into contextual time Der Unterschied dazwischen in der Körperzeit zu sein und die dann in die kontextuelle Zeit einzufalten. And then both bodily time and contextual time being shaped by gestational time. Und dann wie beide, die Körperzeit wie auch die kontextuelle Zeit von der Austragungszeit geprägt werden.

[04:43]

And sometimes these wados, turning words, are also called creepers. Creepers are, in this case, mean things that climb up the side of trees and things, like ivy. All right. Okay, can you repeat the sentence? That the name for wado, or turning words, is sometimes creepers. And sometimes clinging vines and things like that. Und manchmal auch, na, efeu? Ist das efeu? Ich glaube schon, efeu oder sowas. Wein? Wein? Rebe? Weinreben? Klingingwein? Okay. Like, yeah. Except that when you say clinging vines, I'm sorry, always, it's a little distinction the Chinese make.

[05:49]

Klinging vines, it means you're stuck in them. Außer eben das... I think this is such fun, but I'm sorry to bore you with it. But creepers, they creep up a tree and begin to cover the trunk and everything, right? But all by themselves, without a tree, they're just a pile of vines. But if a teacher gives you, it says, so-and-so young man gave so-and-so a creeper. Sounds creepy, doesn't it?

[07:04]

But the meaning is that it used to be in the shape of a tree. And if you keep repeating it and it begins to take the shape of a tree, So if I give you a teaching or a phrase which has lived on, lived through the Tree of Enlightenment tree, Am I being difficult?

[08:16]

Yes, you are. For me anyway, so it's not my strength. Okay. So if these creepers are, grew originally on the Tree of Enlightenment tree, If you grow into these wisdom phrases, you may find that they only really hold themselves when you become the tree of enlightenment tree. Then you may find that they only really hold themselves Okay, now I don't know if I'm going to start using the word creepers. But it's interesting, I think, to see how, in this case, the Chinese tried to come up with words... concepts that shaped your practice.

[09:31]

Okay, so in other words, in the midst of your bodily time, your zazen, If you hold in mind one of these wisdom phrases, it will little by little creep in to find its way into your experience. And begin to shape your experience into the wisdom from which they arose. As your innermost request shapes your life, the dynamic of inner requests, which become wisdom requests,

[10:37]

Yeah, shape, which I'm calling gestational time, which can shape your zazen experience and shape your contextual experience. Both of these ways of looking at things assume there's no fixed, fated self. Yeah, there's a self that we function through on various levels. But one of the descriptions of a being is luminosity without a center. In other words, you're a luminous being But your life is giving you the center.

[12:09]

And in this case, your Dharmic life is giving you a center. No, you can't say 100%. You can choose your center. But the conception of Buddhist teaching and the conception of the world of Buddhism is that to a huge extent you can choose your center. Yeah, and in various ways we're trying to do this here, of course. Since we're creating a What's the word?

[13:10]

Cenobitic. Cenobitic, you don't know that word. It means a non-Aramite, non-hermit-based monastic practice. A non-hermit-based monastic practice. In other words, Buddhism from the very beginning has been a monastic tradition. And I think we overemphasize because of our own Christian tradition that there must have been hermits too. Well, there were hermits, of course. But primarily, even all those caves those monks lived in, were complex community systems of many caves and a whole water system to collect rain and run the water down through to the different caves.

[14:23]

And bigger caves for what we're doing. And other caves for worshipping and ceremonies. And like the chanting we did last night, seems to go back to and be similar to Upanishadic chanting. And the Upanishads, which Upanishads was developed about co-terminus with Buddhism, At the same time. And they influence each other. But anyway, by the way, the word Upanishad means to sit down near to. And this concept is at the center of Buddhism too.

[15:58]

It's the sitting down near to each other which is considered essential to realizing the teaching. I mean, it's at the center of what the teaching is. The teaching isn't something you by yourself can realize. It's just like if you were born in brought up by wolves, you will not create German or English. A language like we're using now is created over generations by many people.

[16:59]

And Buddhist teaching is conceived of similarly. In other words, the monks gathered initially after Buddha's time or during Buddha's time to decide together what Buddha actually taught. And the whole concept of the Buddhas before Buddhas, which we chant in the morning, that is about saying Buddha didn't just buy his own genius, create all this. The teaching is the Buddha also arose in a context.

[18:09]

And the gathering of the monks was to discuss what is Buddha's teaching. And it was, we could say, second to first. develop Buddhist teaching together, to develop Buddhism together. And third was to create a situation where you do Buddhism together but not understand Buddhism together. Now, I know this goes against some of your own views. And against some of your own experiences in realizations. But I think even to the extent that your experience of realization of a realization was singular, was particular to you in particular circumstances.

[19:40]

Without the circumstances of your life, And probably without some kind of sense of these wisdom teachings in the air. You probably would not have had the realization experience. In any case, the sense of a monastic complex is to bring together the elements which are most likely to lead to a freedom from mental suffering and realization. Now, the ceremony we did last night I'm not sure it worked in this room so well, but we did it.

[21:06]

And I've heard a number of people felt it was a little bit Catholic. But I hope that made you feel empathetic for Catholicism. Because these traditions do overlap in what works. You know, and again, I am not making this up. I have inherited this tradition. And I have... And I'm trying to find ways we all inherit it and can pass it on to others. And already I feel a little non-Christian guilt.

[22:09]

Because we don't do a monthly Sukhirishi ceremony. We don't do a Dogen ceremony. We don't do an annual Dung Shan ceremony. If we really do the tradition the way it could be inherited, we do a ceremony about every two days. And during evening Zazen we chant an entire fascicle of Dogens. Well, after a while you get so you know it so well you can ignore it as you chant it. Yeah, but I was only there a few months and I said, let me do Zazen, I don't want to chant.

[23:18]

So I have my own non-Christian guilt about simplifying Buddhism a little too much. But this is the, other than ordination, this is the oldest ceremony in Buddhism. As far as I know. And it goes back to Upanishadic as well as Buddhist full moon ceremonies when you let everything all hang out. Do you know the expression? Not in this context. To let everything all hang out is to howl when you want to, to be crazy in the full moon and so forth.

[24:20]

The ceremony goes back to the Upanishadic tradition, the Buddhist tradition, when you let everything out during the full moon nights. I used to know a guy, I mean, I didn't know him very well, except from a distance, who every full moon in New York howled. A kind of wolf man. A painter friend of mine, Bob Smithson, from his back, he could look over to this guy's apartment and he'd be out a few days before full moon and then less after full moon, standing on his back porch, howling like mad, as far as we could tell, his father fed him. It was beautiful, actually. And I used to, because I like to howl, I used to sometimes think I'd go out in the back when he was howling and howl, too.

[25:25]

And I often thought, because I also like to yowl like that. Yowl. Yowl. I thought, maybe I should go out too when he's outside. I was afraid to, because I thought we'd have to start a relationship. I was a little scared of it, because I thought we'd have to let each other in. Mm-hmm. So the ceremony is basically what it is aside from the way we do it. It's a renewing of the precepts. And a reviewing of the precepts. On the actual occasion of the full moon.

[26:48]

So you remember I've taken the precepts. And you take them again in your mind. And then for this particular month, for this particular new moon, you review whether, did I follow the precepts pretty well this month? And it's not in general, it's this specific month. Really in a deep sense, have I followed the precepts? This is all about what kind of human being do I want to be? Okay, now... Even in the caves, the complex system of caves, large and small,

[28:11]

which was a community monastic tradition. They carved mandalas into the caves. And they carved mandalas And they painted mandalas, often Vairochana mandalas that we chant in the meal chant. And sometimes they even carved statues of Buddhas and Bodhisattvas so that they stood out so clearly independently freestanding from the mandala, that it felt like they had arisen out of the mandala.

[29:30]

And simultaneously this cave tradition was primarily from the first century before Christ to about the tenth century after Christ in both China and India. And simultaneously, the monastic temple tradition was developing. Okay. Okay. And the the temple is conceived of as an instrument for realizing enlightenment. Almost like a musical instrument. And the... Visually and conceptually, the compound is a mandala.

[30:46]

Now, this is particularly true of Korean monasteries because they were often built up narrow canyons. The mandala had to be kind of like bent around to fit the canyon. And so what I'm doing is watching what we do. Where we walk and so forth. And in some ways where we walk is a... dowsing the land, you know, like dowsing.

[31:48]

And unfolding a mandala from ourselves. So conceptually the pattern is some kind of mandala. And orally, A-U-R-A-L, it should be a single oral space. And this was beautifully illustrated today, Heiji. And as I've mentioned to you before, every building has different bells. Every building has a different schedule. And all the different bells in the different schedule kind of interfuse.

[33:00]

So right now we might get to hear something through a bell ringing over in Yanisov while we're here doing something else. And what I always found very beautiful, when it was very snowy, and it's very snowy there, it's right next to Manchuria, And what I have always found particularly beautiful is when it snows a lot, and it has snowed a lot, it is right next to Mongolia. Near to nearby villages, the street level becomes the first floor and underneath it's just tunnels. These are the nearby villages.

[34:02]

There is something like a first floor or something, and underneath that are mainly tunnel systems. So you can't hear between the buildings because the snow is insulating. Isolated. So to signal another building when they should start something, there'd be a monk up on top of one of the temples waving a big piece of white cloth which would signal somebody in another temple to do something in another building. I'd see him wave his hand and I'd... Also habe ich zum Beispiel gesehen, wenn jemand mit seiner Hand gewunken hat, und dann habe ich eine Glocke geschlagen.

[35:08]

And during the full moon ceremony, last night there was no roll for the moon, it was cloudy, so I was going to stand up on the roof like this to be the full moon during the ceremony. Und gestern Abend gab es in der Vollmondzeremonie, hat der Mond überhaupt keine Rolle abbekommen, weil es ja auch bewölkt war, und dann habe ich mir überlegt, vielleicht wäre es besser, wenn ich mich aufs Dach stelle und den Vollmond spiele. But the Ino told me, this is crazy, you've come down here and you... So that's why they have these huge oboncho bells, you know, like the one in the Heiji is about as wide as from here to that wall. Bonsho, densho is what we have. Oh, bonsho, oh is big. Yeah, so when the neighbors get more used to us, I'd like to get a big bonsho. And you have to have it cast, of course, so you can't just go in a shop and buy one.

[36:25]

I don't know how we'd afford the shipping. Maybe I'd row it across. In the bell, yeah. Yeah, and there'd be a tiger on the bell and, you know, wasn't there a movie like that? Oh, yeah, yeah, yeah. But, you know, when you do that, the whole congregation contributes old silver spoons, baby spoons and things like that, and that's melted in the bronze. And then at some appropriate hour, when the neighbors could handle it, they'd be... I don't know. These are fantasies. When you can realize them, I'll be gone. And then we would be one aural space.

[37:37]

A scenario. What? A? A sonarium, there's no such word. Sonararium. Oh, okay. Ein sonarium, ja. And the third aspect of a temple, a monastic complex, is the way people gather and circulate. As we're gathered here now and now afterwards we'll distribute ourselves, circulate ourselves in various places.

[38:38]

Now, I read Heidegger quite a bit. Because it teaches me how to think. This guy was very smart. And so I kind of, you know, few sentences at a time, you know. Oh, yeah, okay. And one of the things he said, which I've never heard anybody say, he describes the world. The world. Okay. As... the meeting with others in the context of taking care.

[39:42]

The meeting with others in the context of taking care of others. In other words, he says, knowing another person is not caring. cognitive experience really or a perceptual experience. Er sagt, eine andere Person zu kennen ist weder eine kognitive noch eine wahrgenommene Erfahrung. It's an engagement with doing things with them. Where you get this special knowing of knowing the structure of another person or other people. So this, I mean... And certainly the concept is in Buddhism, in the monastic tradition.

[40:50]

This is set up so we do things together. And come to know the structure of each other and of ourselves. And when you get this whole concept of the structure of beingness, you can see why parents can do so much good. and so much damage. Because they're the ones most primarily, particularly in our nuclear family, Engaged with the structure of the child by caring for them, doing things together. So you can also damage the structure of being, the structure of a child, and you can spend a lifetime trying to free yourself from it.

[42:16]

So I think it's about time to wind down or wind up or something. Yeah. I did want to say just one hint about the three bodies of Buddha. In my mind I have three, three, five, five. So three is the three aspects, excuse me, the five skandhas and the five aspects. In other words, we're dividing the world if interdependence is parts relating to each other.

[43:19]

Then we relate to the parts through our parts. So Buddhism gives us categories in which to notice the world. And one category is to know the world through the five senses. And that's aspects, but not the totality of the world. That's worth investigating. Okay, and then there's the five skandhas, another way of looking at five categories of being. And you can bring these five, five, two fives, these five categories can, in various ways, be brought into how you shape the derivative present.

[44:33]

And the 3-3, my little kind of... memory device for practicing, 5-5-3-3, is the three mysteries of body, mind and speech. And which you, no matter how carefully you try to And clearly they're different categories. But how clearly you can see them as different, you can't see them as separate. This is worth investigating.

[45:36]

And the three bodies of Buddha. Okay, so what are the three categories of human life? One is allness. All of this. Planets, earth, trees, mountains. It's part of your life, for sure. What's the second category? Innerness. The absorption of zazen. The inner ease you may come to. And what is the third category? Otherness.

[46:47]

Other people, other things. The things you meet and you encounter, engage and take care of. So how we assemble and how we walk around and meet each other in walking around. And because these three are really different and you should know them as different they each have a different Buddha. The teaching is that you are different enough in each category that each category can have its own Buddha. The Buddha for allness is the Dharmakaya. And the key is space. Mm-hmm. And the Buddha for innerness is the Sambhogakaya.

[48:07]

And the Buddha for otherness, or in the worldness, with others, is the Nirmanakaya Buddha. So the teaching is, if we really practice this, is you explore these categories of allness, innerness and otherness. And then... the Buddha that belongs to each of these categories may appear. Now the last thing I want to say is in this category, I hate to mention it because I don't want to be busy all the time, is Dokusan. Oh, well, of course, being busy in Dokusan isn't so bad.

[49:25]

Because I get to meet each of you. Or some of you. But this whole setup is, I mean, a teacher should be a teacher because they can teach the teachings. And they can ideally teach the teachings because they've experienced the teachings, they've practiced the teachings. And the second aspect is the teacher has to be willing to be known. Der zweite Aspekt ist, dass der Lehrer bereit sein muss, gekannt zu werden. And you have to be willing to be known by the teacher. Und du musst bereit sein, auch gekannt zu werden vom Lehrer. And if that dynamic isn't there, there isn't much teaching.

[50:28]

And another is that by... A teacher should be able to go through this, to let this happen to them. Without turning into a Jungian archetype, which can be destructive. To be willing to be, and strong enough ideally, to be in this situation. And it's much easier to know another person than to know yourself. So if you can know another person and let another person know you, it opens up knowing everyone, anyone.

[51:31]

And as at the center of this tradition is this Upanishadic idea too, to sit down near to. So we have this chance now for three months and only two months left to sit down near to each other and you go to Doksan to develop you're to develop the teaching as you are experiencing the teaching. And you go to check up on your understanding, your practice.

[52:36]

And with most of you, I'll never have a chance to do this again. Do I have to point it out? This rare opportunity of another couple months to try to really know each other. Now, if you've all signed up for the next ten practice periods, you know, you don't have to worry about this. We'll have time. Wenn ihr alle euch schon für die nächsten zehn Praxisperioden eingetragen habt, dann braucht ihr euch darüber keine Sorgen zu machen, dann haben wir noch viel Zeit. Young men said, when you find a teacher, hang up your bowls. Hang up your bags. Break your staffs, walking staff. And set a time limit.

[53:43]

10 or 20 years. And I will come to know this practice and be able to master the teachings of my teacher. And realize this with and for others. This great matter. How we're going to do this? Can I lay Sangha? I don't know, but I'm ready. Okay, thank you very much.

[54:29]

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